Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in MotionTwo extremes :- The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldliness, ignoble, unbeneficial, and the pursuit of self-mortification, which is painful, ignoble, unbeneficial.

The middle path :-What is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding, to Nibbana.

The four noble truths :-

"Now this, monks, is the noble truth of suffering (Dukkha): Birth is suffering (Dukkha), aging is suffering (Dukkha), death is suffering (Dukkha) ; sorrow, lamentation, pain, distress, & despair are suffering (Dukkha); association with the unloved is suffering (Dukkha), separation from the loved is suffering (Dukkha), not getting what is wanted is suffering (Dukkha). In short, the five clinging-aggregates are suffering (Dukkha)."And this, monks, is the noble truth of the origination of suffering (Dukkha): the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming."And this, monks, is the noble truth of the cessation of suffering (Dukkha): the remainder less fading & cessation, renunciation, relinquishment, release, & letting go of that very craving."And this, monks, is the noble truth of the way of practice leading to the cessation of suffering (Dukkha): precisely this Noble Eightfold Path — right view, right resolve, speech, right action, right livelihood, right effort, right mindfulness, and right concentration.The three phases and twelve aspects of the noble truths :- The Buddha understood the Noble truths as they really areHe understood what should be done for each noble truth.He understood that he has done what has to be done of noble truth.The Buddha understood the dukkha as a noble truth, origination of dukkha as a noble truth, cessation of dukkha as a noble truth, and the way leading to the cessation of dukkha as a noble truth.The Buddha understood that the noble truth of dukkha is to be fully understood, origination of dukkha is to be abandoned, cessation of dukkha is to be achieved, and the way leading to the cessation of dukkha is to be developed. The Buddha understood that the noble truth of dukkha has been fully understood, origination of dukkha has been abandoned, cessation of dukkha has been achieved, and the way leading to the cessation of dukkha has been developed. The fearless expression of the Gauthama Buddha :-" monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & common folk. But as soon as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas, with its contemplatives & brahmans, its royalty & common folk. Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'"